1 Kings 13:18

13:18 The old prophet then said, ¹  “I too am a prophet like you. An angel told me with the Lord’s authority, ²  ‘Bring him back with you to your house so he can eat and drink.’” ³  But he was lying to him. ⁴ 

Psalms 101:7

101:7 Deceitful people will not live in my palace. ⁵ 

Liars will not be welcome in my presence. ⁶ 

Psalms 116:11

116:11 I rashly declared, ⁷ 

“All men are liars.”

Jeremiah 9:3-5

The Lord Laments That He Has No Choice But to Judge Them

9:3 The Lord says, ⁸ 

“These people are like soldiers who have readied their bows.

Their tongues are always ready to shoot out lies. ⁹ 

They have become powerful in the land,

but they have not done so by honest means. ¹⁰ 

Indeed, they do one evil thing after another ¹¹ 

and do not pay attention to me. ¹² 

9:4 Everyone must be on his guard around his friends.

He must not even trust any of his relatives. ¹³ 

For every one of them will find some way to cheat him. ¹⁴ 

And all of his friends will tell lies about him.

9:5 One friend deceives another

and no one tells the truth.

These people have trained themselves ¹⁵  to tell lies.

They do wrong and are unable to repent.

Acts 5:3-4

5:3 But Peter said, “Ananias, why has Satan filled ¹⁶  your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of ¹⁷  the land? 5:4 Before it was sold, ¹⁸  did it not ¹⁹  belong to you? And when it was sold, was the money ²⁰  not at your disposal? How have you thought up this deed in your heart? ²¹  You have not lied to people ²²  but to God!”

Romans 3:4

3:4 Absolutely not! Let God be proven true, and every human being ²³  shown up as a liar, ²⁴  just as it is written: “so that you will be justified ²⁵  in your words and will prevail when you are judged.” ²⁶ 

Ephesians 4:25

4:25 Therefore, having laid aside falsehood, each one of you speak the truth with his neighbor, ²⁷  for we are members of one another.

Colossians 3:9

3:9 Do not lie to one another since you have put off the old man with its practices

Colossians 3:1

Exhortations to Seek the Things Above

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

Colossians 1:10

1:10 so that you may live ²⁸  worthily of the Lord and please him in all respects ²⁹  – bearing fruit in every good deed, growing in the knowledge of God,

Revelation 21:8

21:8 But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, ³⁰  idol worshipers, ³¹  and all those who lie, their place ³²  will be in the lake that burns with fire and sulfur. ³³  That ³⁴  is the second death.”

[13:18]  ¹ tn Heb “and he said to him.”

[13:18]  ² tn Heb “by the word of the Lord.”

[13:18]  ³ tn Heb “eat food and drink water.”

[13:18]  ⁴ tn Or “deceiving him.”

[101:7]  ⁵ tn Heb “he will not live in the midst of my house, one who does deceit.”

[101:7]  ⁶ tn Heb “one who speaks lies will not be established before my eyes.”

[116:11]  ⁷ tn Heb “I said in my haste.”

[9:3]  ⁸ tn The words “The Lord says” have been moved up from the end of the verse to make clear that a change in speaker has occurred.

[9:3]  ⁹ tn Heb “They have readied [or strung] their tongue as their bow for lies.”

[9:3]  ¹⁰ tn Heb “but not through honesty.”

[9:3]  ¹¹ tn Heb “they go from evil to evil.”

[9:3]  ¹² tn Or “do not acknowledge me”; Heb “do not know me.” But “knowing” in Hebrew thought often involves more than intellectual knowledge; it involves emotional and volitional commitment as well. For יָדַע meaning “acknowledge” see 1 Chr 28:9; Isa 29:21; Hos 2:20; Prov 3:6. This word is also found in ancient Near Eastern treaty contexts where it has the idea of a vassal king acknowledging the sovereignty of a greater king (cf. H. Huffmon, “The Treaty Background of Hebrew yada,” BASOR 181 [1966]: 31-37).

[9:4]  ¹³ tn Heb “Be on your guard…Do not trust.” The verbs are second masculine plural of direct address and there seems no way to translate literally and not give the mistaken impression that Jeremiah is being addressed. This is another example of the tendency in Hebrew style to turn from description to direct address (a figure of speech called apostrophe).

[9:4]  ¹⁴ tn Heb “cheating, each of them will cheat.”

[9:5]  ¹⁵ tn Heb “their tongues.” However, this is probably not a natural idiom in contemporary English and the tongue may stand as a part for the whole anyway.

[5:3]  ¹⁶ sn This is a good example of the Greek verb fill (πληρόω, plhrow) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).

[5:3]  ¹⁷ tn The words “from the sale of” are not in the Greek text, but are supplied to clarify the meaning, since the phrase “proceeds from the land” could possibly be understood as crops rather than money from the sale.

[5:4]  ¹⁸ tn Grk “Remaining to you.”

[5:4]  ¹⁹ tn The negative interrogative particle οὐχί (ouci) expects a positive reply to this question and the following one (“And when it was sold, was it not at your disposal?”).

[5:4]  ²⁰ tn Grk “it”; the referent of the pronoun (the money generated from the sale of the land) has been specified in the translation for clarity.

[5:4]  ²¹ tn Grk “How is it that you have [or Why have you] placed this deed in your heart?” Both of these literal translations differ from the normal way of expressing the thought in English.

[5:4]  ²² tn Grk “to men.” If Peter’s remark refers only to the apostles, the translation “to men” would be appropriate. But if (as is likely) the action was taken to impress the entire congregation (who would presumably have witnessed the donation or been aware of it) then the more general “to people” is more appropriate, since the audience would have included both men and women.

[3:4]  ²³ tn Grk “every man”; but ἄνθρωπος (anqrwpo") is used in a generic sense here to stress humanity rather than masculinity.

[3:4]  ²⁴ tn Grk “Let God be true, and every man a liar.” The words “proven” and “shown up” are supplied in the translation to clarify the meaning.

[3:4]  ²⁵ tn Grk “might be justified,” a subjunctive verb, but in this type of clause it carries the same sense as the future indicative verb in the latter part. “Will” is more idiomatic in contemporary English.

[3:4]  ²⁶ tn Or “prevail when you judge.” A quotation from Ps 51:4.

[4:25]  ²⁷ sn A quotation from Zech 8:16.

[1:10]  ²⁸ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ²⁹ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[21:8]  ³⁰ tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”

[21:8]  ³¹ tn Grk “idolaters.”

[21:8]  ³² tn Grk “their share.”

[21:8]  ³³ tn Traditionally, “brimstone.”

[21:8]  ³⁴ tn Grk “sulfur, which is.” The relative pronoun has been translated as “that” to indicate its connection to the previous clause. The nearest logical antecedent is “the lake [that burns with fire and sulfur],” although “lake” (λίμνη, limnh) is feminine gender, while the pronoun “which” (ὅ, Jo) is neuter gender. This means that (1) the proper antecedent could be “their place” (Grk “their share,”) agreeing with the relative pronoun in number and gender, or (2) the neuter pronoun still has as its antecedent the feminine noun “lake,” since agreement in gender between pronoun and antecedent was not always maintained, with an explanatory phrase occurring with a neuter pronoun regardless of the case of the antecedent. In favor of the latter explanation is Rev 20:14, where the phrase “the lake of fire” is in apposition to the phrase “the second death.”